In one video, a couple talks about how family prayer can be rewarding for parents, and another video points out that family prayer is more than just a time to pray together as a family. Mormon couples talk about how prayer has strengthened their family and helped their children become more confident, humble and mindful of others.

In another video, a Mormon mom talks about her struggles with parenting and how she remembers to follow the example of the way God interacts with his children. “I’m so grateful that God gives me second chances and that he says, ‘It’s OK you messed up. You can try over again’ and I do that with my kids and we’re in this never-ending cycle of loving, teaching, forgiving and starting over again,” she said.

In other videos in the one-minute series, members of the Church answer questions like, “Do Mormons really believe in Jesus?” and “Do Mormons believe in the Bible?” Also, in one of the videos, Latter-day Saints of diverse backgrounds and cultures describe what Mormons believe in three words or less.

These videos can be a great resource to introduce the basic beliefs of members of The Church of Jesus Christ of Latter-day Saints to those who are investigating the Church or to answer general questions that people might have about the Church. The videos can also be used as a refresher for members who are striving to live their daily lives in accordance with the teachings of the Church.

It is believed that the Prophet, Joseph Smith, Jr., became acquainted with the practices of freemasonry at an early age as his older brother and possibly his father were Freemasons while the family lived in Palmyra, New York. By March 1842, Smith and several prominent Mormons had become Freemasons and founded a lodge in Nauvoo, Illinois. Smith remained a Freemason until his death. Church history also records that on Tuesday, 15 March 1842, Smith became a Master Mason.

Tuesday, [March] 15. — I officiated as grand chaplain at the installation of the Nauvoo Lodge of Free Masons, at the Grove near the Temple. Grand Master Jonas, of Columbus, being present, a large number of people assembled on the occasion. The day was exceedingly fine; all things were done in order, and universal satisfaction was manifested. In the evening I received the first degree in Freemasonry in the Nauvoo Lodge, assembled in my general business office. History of the Church (Joseph Smith)|History of the Church, by Joseph Smith, Deseret Book, 1978, Vol.4, Ch.32, p.550-1)

Church history also records that on Wednesday, 16 March 1842 Joseph Smith was raised to the third degree of master mason “on sight” by Grand Master Jonas of the Grand Lodge of Illinois.

Wednesday, March 16. — I was with the Masonic Lodge and rose to the sublime degree. (History of the Church, Vol.4, Ch.32, p.552)

In his book titled The Mormon Church and Freemasonry (2001), Terry Chateau wrote:

[The Joseph Smith family] was a Masonic family which lived by and practiced the estimable and admirable tenets of Freemasonry. The father, Joseph Smith, Sr., was a documented member in upstate New York. He was raised to the degree of Master Mason on May 7, 1818 in Ontario Lodge No. 23 of Canandaigua, New York. An older son, Hyrum Smith, was a member of Mount Moriah Lodge No. 112, Palmyra New York.

Thus, it is apparent that the Prophet and his family were familiar with masonic symbols and rituals. The question under discussion is how the symbolism and rituals of Masonry compare with Mormon Temple worship. In answering the question it is important to keep in mind that Masonry is a fraternal order, and there are no religious covenants that are made by its members, whereas in the temple, sacred covenants are made. Also, the symbols used in Masonry are symbols of brotherhood, while in the temple, they are symbolic of eternal covenants with God.

The Origins of Freemasonry

The common belief, and the one which the Saints of Joseph Smith’s era readily accepted about the origins of Masonry, is that it evolved from Solomon’s Temple.  A description of Solomon’s temple can be found in the Old Testament of the Bible in 1 Kings 6 and 2 Chronicles 3. There are a few Masons today who still hold to this view. Thus, Church leaders such as Brigham Young and Heber C. Kimball understood Masonry to be “a corrupted form of a pristine ancient temple rite.” It should be noted that this ideology was solely based on opinion, but there is no historical evidence to substantiate its claim. To understand the relationship between Mormonism and the fraternal order known as Freemasonry, it proves necessary to acknowledge and understand the perspective expressed by nineteenth century Latter-day Saints.

Early Church Leaders Views of Freemasonry

During the Nauvoo period, Joseph Fielding Smith wrote:

Many have joined the Masonic institution. This seems to have been a stepping stone or preparation for something else, the true origin of Masonry. This I have also seen and rejoice in it…. I have evidence enough that Joseph is not fallen. I have seen him after giving, as I before said, the origin of Masonry (Andrew F. Ehat, “‘They Might Have Known That He Was Not a Fallen Prophet’—The Nauvoo Journal of Joseph Fielding,” Brigham Young University Studies 19 no. 2 (1979), 145, 147).

In referencing the Mormon temple endowment, Heber C. Kimball wrote:

We have received some precious things through the Prophet on the Priesthood which would cause your soul to rejoice. I cannot give them to you on paper for they are not to be written so you must come and get them for yourself…There is a similarity of Priesthood in Masonry. Brother Joseph says Masonry was taken from Priesthood but has become degenerated. But many things are perfect (Heber C. Kimball to Parley P. Pratt, 17 June 1842, Parley P. Pratt Papers, LDS Church Archives, Salt Lake City, Utah).

Thus, the contemporaries of the Prophet Joseph Smith believed that there was much more to the Mormon temple endowment than an adaptation of Freemasonry rituals to suit his own purposes. They were keenly aware of the common elements between the masonic rituals and the temple endowment, but they also firmly understood that Joseph had restored something “that was both ritually and theologically ancient and God-given.” Well-known scholar, Dr. Hugh W. Nibley, also commented on this subject:

Did Joseph Smith reinvent the temple by putting all the fragments — Jewish, Orthodox, Masonic, Gnostic, Hindu, Egyptian, and so forth — together again? No, that is not how it is done. Very few of the fragments were available in his day, and the job of putting them together was begun, as we have seen, only in the latter half of the nineteenth century. Even when they are available, those poor fragments do not come together of themselves to make a whole; to this day the scholars who collect them do not know what to make of them. The temple is not to be derived from them, but the other way around. . . . That anything of such fullness, consistency, ingenuity, and perfection could have been brought forth at a single time and place — overnight, as it were — is quite adequate proof of a special dispensation.” (Ensign, “Why Symbols?” February 2007).

Mormon Temple Endowment and Freemasonry

The Fair Mormon website in answering the question, “Why would Joseph Smith use a non-religious vehicle for presenting a temple ordinance?” points out that the Mormon temple endowment is not a Masonic ritual. It is further stated that, “Freemasonry has no actual relationship to Solomon’s temple, and has no actual religious elements. No one ever became a Mason in an LDS Temple and no one has ever been endowed in a Masonic Lodge. However, rituals have proven pedagogical value.”

Masonic ritual forms were found to be valuable teaching tools particularly in 1840’s Nauvoo where many members of the Church could not read. The first census to gather data on literacy rates in Illinois was the 1850 census which indicated that approximately 11% of all white adults, 20 years of age and older, could not read or write. The literacy rates proved to be higher in the East, albeit women often had a noticeably lower literacy rate than men. Contrast this to the literacy rate among women on the western frontier, where some affidavits from women in Nauvoo were signed with an X. In 1870, twenty four years after the exodus from Nauvoo, Illinois, it was still noted that only 11.5% of the total white population of the United States over the age of 14 was functionally literate. The literacy rates of the Saints who emigrated from other countries had to also be factored into the overall equation. Thus, the participatory method of teaching temple concepts proved to be most meaningful for all members.

The Fair Mormon website in answering the question, “Why do we continue to use such a participatory style of teaching in the 21st century?” states:

Temple teaching mechanisms through participation are far superior to simple reading regardless of whether one is literate or not. In addition, layered meanings through enactment and participation enable multiple levels of understanding that is much harder to achieve from simple written texts. The temple is more symbolic than literal by design: even to the extent that early 19th century Illinois was “literate,” that might not have meant much by present day standards. Many of those on the frontier who were literate had no schooling beyond early teen years; the majority definitely weren’t what we would call “bookish.”

The participatory method is still used today because it is a proven fact that “we learn more and deeper truths through participatory symbolism and the layered meanings we find in the temple dramas.”

The ritual and tokens are to show our fidelity to covenants, a central point of both the endowment and the Masonic rituals. God does not need them, we need them, or more precisely, we need the covenants that they represent. They help us learn to be faithful to what we want to be. It is the keeping of covenants that leads to salvation, not the ritual or tokens themselves.

John Taylor, the third President of The Church of Jesus Christ of Latter-day Saints, commented, “We build temples. What for? To administer the ordinances of God. What ordinances? Those that God has revealed, and those that the world know nothing about” (President John Taylor, Journal of Discourses, 21: — 2 January 1881.) Joseph F. Smith, the sixth President of the Church taught that ““the pattern of endowment garments was revealed from heaven” (Joseph F. Smith, Messages of the First Presidency, 5:–, 1918.) And John A. Widtsoe, a member of the Quorum of the Twelve Apostles from 1921until his death on 29 November 1952 taught, “The temple ritual as revealed to Joseph Smith and communicated by him to his brethren is essentially symbolic. Its ordinances are not only ancient but also represent profound truths” (John A. Widtsoe, Joseph Smith – Seeker after Truth (Salt Lake City: Bookcraft, 1951), –.)

Historical Background of the Wearing of Special Garments

Throughout the course of history, people of diverse religious convictions and backgrounds have worn special clothing that serve as reminders of their sacred beliefs and commitments that they have made. Members of The Church of Jesus Christ are no different in that regard.

The Holy Bible contains many references of people wearing special garments. In the Old Testament, for example, the Israelites are specifically instructed to turn their garments into personal reminders of their covenants with God. In Numbers 15:37-41 we read:

And the Lord spake unto Moses, saying, speak unto the children of Israel, and bid them that they make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders a ribband of blue: and it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the Lord, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring: that ye may remember, and do all my commandments, and be holy unto your God. I am the Lord your God, which brought you out of the land of Egypt, to be your God: I am the Lord your God.

The Mormon Temple Garment

The underclothing, or as derided by some non-Mormons, the “magic underwear”, that some people have questions about is called a temple garment.

The garment is sacred and is revered and not spoken of in casual conversations. The garment is simple white clothing comprised of two pieces – a top piece that is similar to a t-shirt and a bottom piece that is similar to shorts. The garment may also consist of one complete piece. The garment is worn by adult members of The Church of Jesus Christ who have received their endowment. The endowment is something that is personal and is only given in the House of the Lord – the Holy Temple.

In keeping with the basic dictionary definition of an endowment being a gift given by a higher power, the endowment that a person receives is a gift of knowledge consisting of a series of instructions and covenants that enable him to leave the House of the Lord and return to live in the world, but not be of the world, with the Holy Spirit as his constant protection and guide, and an increase in spiritual strength and direction.

The Mormon Temple Garment is a Symbol

Endowed members of The Church of Jesus Christ wear their temple garment as a symbol of the covenants that they have made with the Lord. The temple garment serves as an outward reminder to Latter-day Saints of their commitment to love, worship, and follow Jesus Christ.

The garment is worn under regular clothing, both night and day. The garment should not be removed, either entirely or partially, to do yard work or to wash the car, for example, or to participate in any other activities that can reasonably be done with the garment worn properly beneath the clothing. In the same vein, the garment should not be removed to lounge around the home in swimwear or any type of immodest clothing. In the event that the garment must be removed, such as for swimming, it should be put back on as soon as possible. Also, if the garment consists of two pieces, both pieces must always be worn together.

The temple garment is “an outward expression of an inward covenant and symbolizes Christ-like attributes in one’s mission in life. The white garment symbolizes purity and helps assure modesty and respect for the attributes of God” (What are Latter-day Saint Garments? LDS FAQs, BYU Studies). The garment can also be seen as a symbol by referencing the Apostle Paul’s teaching to take upon us the whole armor of God (See Ephesians 6:13 and Doctrine and Covenants 27:15.)

Wearing the Mormon Temple Garment Bring About Great Blessings

Wearing the temple garments bring about great blessings to those who worthily and faithfully keep the sacred covenants that they have made in the temple.

Once people are endowed, they have the blessing of wearing the temple garment throughout their lives. They are obligated to wear it according to the instructions given in the endowment. Those who have been endowed in the temple must remember that the blessings that are related to this sacred privilege depend on their worthiness and their faithfulness in keeping temple covenants.

The garment provides a constant reminder of the covenants made in the temple. The garment should be treated with respect at all times. It should not be exposed to the view of those who do not understand its significance, and it should not be adjusted to accommodate different styles of clothing. When worn properly, the garment provides protection against temptation and evil. Wearing the garment is an outward expression of an inward commitment to follow the Savior. (“Gospel Topic: Temples,” Wearing the Temple Garment, LDS.org.)

 

Additional Resources:

Some Basic Mormon Beliefs

Develop Faith in Jesus Christ

A basic definition of the word “religion” is “the belief in and worship of a superhuman controlling power, especially a personal God or gods.” Based on that definition, all of the major faiths throughout the world could be classified as religious sects. That should also include Mormonism, the doctrines and practices of The Church of Jesus Christ of Latter-day Saints (inadvertently referred to as the Mormon Church by the media and others), however, there are many people who do not view Mormonism as a “religion” in the Christian sense of the word, but rather they view it as a practicing cult.

Merriam-Webster.com defines the word “cult” as “a religion regarded as unorthodox or spurious to include its body of adherents.” Another definition of the word “cult” is “a relatively small group of people having religious beliefs or practices regarded by others as strange or sinister.” Both of these definitions could adequately describe how many people view The Church of Jesus Christ of Latter-day Saints and its members, known as Latter-day Saints (but often referred to as Mormons), with the exception that the membership in The Church of Jesus Christ has grown significantly since its inception both in number of members and area covered. In 1830 when the Church of Jesus Christ was just beginning, there were only 6 members, but today there are over 14 million members worldwide.

It is interesting to note that Merriam-Webster uses the word “religion” in its definition of the word “cult.” Of equal interest is that suitable synonyms for the word “cult” are worship, religion, and adoration. Members of The Church of Jesus Christ of Latter-day Saints worship and adore Jesus Christ, the same Jesus Christ whose teachings are found in the Christian Holy Bible, and whose name the Church itself bears. Therefore, it would seem that after all the pieces of the proverbial puzzle are conjoined, it would prove more precise to say that Mormonism is a religion, but it is a religion that is misunderstood by many.

Is Mormonism a “New Religious Movement”?

Wikipedia, the free encyclopedia, defines a “New Religious Movement” as:

A new religious movement (NRM) is a religious community or ethical, spiritual, or philosophical group of modern origins, which has a peripheral place within its nation’s dominant religious culture. NRMs may be novel in origin or they may be part of a wider religion, in which case they will be distinct from pre-existing denominations. Scholars studying the sociology of religion have almost unanimously adopted this term as a neutral alternative to the word cult, which is often considered derogatory. [1]

Use of the term “New Religious Movement” normally requires that the group with whom the term is associated be both of recent origin and different from existing religions.

Some scholars also have a more restricted approach to what counts as “different from existing religions”. For them, “difference” applies to a faith that, although it may be seen as part of an existing religion, meets with rejection from that religion for not sharing the same basic creed or declares itself either separate from the existing religion or even “the only right” faith.

NRMs vary in terms of leadership; authority; concepts of the individual, family, and gender; teachings; organizational structures; and in other ways. [1]

Based on the aforementioned information, Mormonism could be thought of in a sense as a “New Religious Movement, but not necessarily as a “new” religion.

What distinguishes The Church of Jesus Christ from other Christian churches?

Mormonism, the doctrines and teachings of The Church of Jesus Christ of Latter-day Saints, is not a “new” religion. The Church had its beginnings in 1830, with 6 members gathered together in a small log cabin in upstate New York. Joseph Smith, the one chosen by God to bring forth the restored gospel of Jesus Christ in these the latter-days, was the first President and Prophet of The Church of Jesus Christ.

Many may classify Mormonism as being non-Christian because some of its doctrinal teachings differ from those of mainstream Christianity. One doctrine in particular is the doctrine of the Godhead. Much of Christendom, not all of it, believes in the doctrine of the “Trinity” – a term which is not found within the entire text of the Holy Bible.

The word “Trinity” comes from the Latin noun “trinitas” meaning “three are one.” Therefore, the doctrine of the Trinity expresses the belief or idea that God is one being made up of three distinct personages – the Father, the Son, and the Holy Spirit – who are co-equal in existence, as well as co-eternal in communion. Mormons, or Latter-day Saints as they are properly called, believe and teach as part of their doctrine that God the Eternal Father, His Son, Jesus Christ and the Holy Spirit are indeed distinct personages of the Godhead, and they are indeed one, but one in purpose and in mission, but not one in the same person.

Stephen Edward Robinson, a religious scholar and apologist, and a member of The Church of Jesus Christ of Latter-day Saints, commented in his May 1998, New Era magazine article titled Are Mormons Christian?

What Latter-day Saints do not believe is the non-Biblical doctrine formulated by the councils of Nicaea (A.D. 325) and Chalcedon (A.D. 451) centuries after the time of Jesus—the doctrine that God is three coequal persons in one substance or essence. We do not believe it because it is not scriptural. As Harper’s Bible Dictionary states: “The formal doctrine of the Trinity as it was defined by the great church councils of the fourth and fifth centuries is not to be found in the New Testament.”

Jesus didn’t teach the Nicene doctrine of the Trinity. The New Testament writers didn’t have any idea of it. The doctrine itself wasn’t invented until centuries later. So one can’t say the Latter-day Saints are not true Christians for not accepting it, unless one also excludes Jesus, his disciples, and the New Testament Church, who similarly did not know or teach it. [2]

Does the use of additional scripture indicate that Mormonism is a new religion?

Another reason that some believe that Latter-day Saints are not Christian, and perhaps among one of the reasons given most often, is that Latter-day Saints use additional volumes of scripture in their teaching and for their personal study. One volume of scripture that arouses particular attention and interest is the Book of Mormon. In fact, it is because Latter-day Saints use the Book of Mormon that they have obtained the nickname “Mormons” and the Church is referred to as the “Mormon Church.”

There are those who will contend that the Bible contains all the scripture that man needs. They further profess that there are no new revelations as God no longer speaks to man as He once did. Such preconceived notions supposes that the Heavens have been closed. Latter-day Saints believe that the Heavens are not closed and that God’s Word never ceases, therefore, He still speaks to the hearts and minds of men today, as He did in times past.

Regarding the Book of Mormon, Latter-day Saints testify it is a companion volume of scripture to the Holy Bible. They further assert that the Book of Mormon does not outweigh or attempt to discredit the Holy Bible by any means, but it does complement and enhance the teachings contained therein, affording the reader of the sacred text more clarity and better comprehension. Both the Book of Mormon and the Holy Bible testify of the life, love, and ministry of Jesus Christ, the Savior and Redeemer of the world. The same Jesus Christ whom Latter-day Saints worship and adore.

If using the Book of Mormon classifies Mormonism as a “new” religion. Then what is to be said of the Catholic Bible, or the New World Translation which the Jehovah Witnesses use. Does that classify the Catholic Church and the Jehovah Witness as “new” religions as well?

Stephen Edward Robinson in the New Era magazine article titled “Are Mormons Christian?” commented on this subject:

I have frequently asked non-LDS critics exactly which Book of Mormon teachings about Jesus Christ they disagree with. Invariably the response has been that it isn’t what the Book of Mormon says that is offensive to them—it is the Book of Mormon itself. Most anti-Mormons reject the LDS scriptures without knowing or caring what those scriptures actually teach about Christ. [2]

Conclusion: Is Mormonism a “new” religion?

The question that begs an answer is not necessarily, “Is Mormonism a “new” religion?” but rather, “Does Christendom accept Mormonism as a religion?” And if Mormonism is accepted as a religion, then the follow-on question might be, “What is it that causes many Christians to criticize this one religion as they do?” Perhaps it is exactly as Stephen Edward Robinson stated in his article:

You see, it isn’t really the LDS doctrine of Christ that is objectionable; rather, it is the claim that Joseph Smith was a prophet of God, that the Book of Mormon is God’s word, and that the gospel has been restored to the earth in the latter days. [2]

Scripture teaches, “Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles?” (Matthew 7:16; compare 3 Nephi 14:16). And so, you are cordially invited to “Come and see” for yourself what Mormonism truly teaches by visiting and worshipping with a local LDS congregation near you.

Additional Resources:

The Lord Jesus Christ in Mormonism

Request a Free Book of Mormon

You Are Invited to Worship with a Local LDS Congregation